Page:Essays On The Gita - Ghose - 1922.djvu/315

away is ever free.”” Here we havea process of Yoga that brings in an element which seems quite other than the Yoga of works and other even than the pure Yoga of knowledge by discrimination and contem- plation ; it belongs in all its characteristic features to the system, introduces the psycho-physical askesis of Raja- yoga. Thereis the conquest of all the movements of the mind, chittavritti-nirodha; there is the control of the breathing, Pranayama; there is the drawing in of the sense and the vision. All of them are processes which lead to the inner trance of Samadhi, the object of all of them moksha, and moksha signifies in ordinary parl- ance the renunciation not only of the separative ego- consciousness, but of the whole active consciousness, a dissolution of our being into the highest Brahman. Are we to suppose that the Gita give this process in that sense as the last movement of a release by dissolution or only as a special means and a strong aid to overcome the outward-going mind ? Is this the finale, the climax,. the last word ? We shall find reason to regard it as both a special means, an aid, and at least one gate of a final departure, not by dissolution, but by an uplifting to the supracosmic existence. For even here in this passage this is not the last word ; the last word, the finale, the climax comes in a verse that follows and is the last couplet of the chapter. ‘“When a man has known Me as the Enjoyer of sacrifice and tapasya (of all askesis and energisms), the mighty lord of all the worlds, the friend of all creatures, he comes by the peace.” The power of the Karmayoga comes in again ; the knowledge of the active Brahman, the cosmic supersoul, is insisted on among the conditions of the peace of Nirvana.